Al-Anbiya Ayah 22-23

الأنبياء آيه 22-23

لاٰ يَسْبِقُونَهُ بِالْقَوْلِ إِلَى قَوْلِهِ تَعَالَى: مُشْفِقُونَ [1]

قوله تعالى:

لَوْ كٰانَ فِيهِمٰا آلِهَةٌ إِلَّا اللّٰهُ لَفَسَدَتٰا ... وَ هُمْ يُسْئَلُونَ [22 و 23]

M. H. Shakir: Had there been in them any gods except Allah, they would both have certainly been in a state of disorder; therefore glory be to Allah, the Lord of the dominion, above what they attribute (to Him). He cannot be questioned concerning what He does and they shall be questioned. (al-Anbiyāʾ 21:22-23)

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مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ، عَنْ هِشَامِ بْنِ الْحَكَمِ، فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، وَ كَانَ مِنْ قَوْلِ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «لاَ يَخْلُو، قَوْلُكَ: إِنَّهُمَا اثْنَانِ؛ مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ، أَوْ يَكُونَا ضَعِيفَيْنِ، أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَ الْآخَرُ ضَعِيفاً، فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لاَ يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَ يَتَفَرَّدُ بِالتَّدْبِيرِ؟ وَ إِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَ الْآخَرُ ضَعِيفٌ، ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ، لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي. فَإِنْ قُلْتَ: إِنَّهُمَا اثْنَانِ؛ لَمْ يَخْلُ مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ، أَوْ مُتَفَرِّقِينَ مِنْ كُلِّ جِهَةٍ، فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً، وَ الْفَلَكَ جَارِياً، وَ التَّدْبِيرَ وَاحِداً، وَ اللَّيْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ، دَلَّ صِحَّةُ الْأَمْرِ وَ التَّدْبِيرِ وَ ائْتِلاَفُ الْأَمْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ. ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ، فُرْجَةٌ مَا بَيْنَهُمَا، حَتَّى يَكُونَا اثْنَيْنِ، فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا، قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلاَثَةٌ، فَإِنِ ادَّعَيْتَ ثَلاَثَةً لَزِمَكَ مَا قُلْتَ فِي الاِثْنَيْنِ حَتَّى تَكُونَ بَيْنَهُمْ فُرْجَةٌ فَيَكُونُوا خَمْسَةً، ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لاَ نِهَايَةَ لَهُ فِي الْكَثْرَةِ». قَالَ هِشَامٌ: فَكَانَ مِنْ سُؤَالِ الزِّنْدِيقِ أَنْ قَالَ: فَمَا الدَّلِيلُ عَلَيْهِ؟ فَقَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «وُجُودُ الْأَفَاعِيلِ دَلَّتْ عَلَى أَنَّ صَانِعاً صَنَعَهَا، أَ لاَ تَرَى أَنَّكَ إِذَا نَظَرْتَ إِلَى بِنَاءٍ مُشَيَّدٍ مَبْنِيٍّ، عَلِمْتَ أَنَّ لَهُ بَانِياً، وَ إِنْ كُنْتَ لَمْ تَرَ الْبَانِيَ وَ لَمْ تُشَاهِدْهُ؟» قَالَ: فَمَا هُوَ؟ قَالَ: شَيْءٌ بِخِلاَفِ الْأَشْيَاءِ، ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى، وَ أَنَّهُ شَيْءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ، غَيْرَ أَنَّهُ لاَ جِسْمٌ وَ لاَ صُورَةٌ وَ لاَ يُحَسُّ وَ لاَ يُجَسُّ وَ لاَ يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ، لاَ تُدْرِكُهُ الْأَوْهَامُ، وَ لاَ تَنْقُصُهُ الدُّهُورُ، وَ لاَ تُغَيِّرُهُ الْأَزْمَانُ».

99-/7118: Muhammad ibn Ya’qub, from ‘Ali ibn Ibrahim, from his father, from al-‘Abbas ibn ‘Amr al-Fuqaymi, from Hisham ibn al-Hakam, in the narration of the skeptic who came to Abu ‘Abdillah (peace be upon him). Among what Abu ‘Abdillah (peace be upon him) said was: Your assertion that “they are two” cannot be free of one of the following: that both are eternal and powerful, or both weak, or that one is powerful and the other weak. If both are powerful, then why does each not repel the other and take sole charge of arranging the affairs? And if you claim that one is powerful and the other weak, then it is established that He is one as we say, due to the evident incapacity of the second. And if you say “they are two,” they must either agree in every respect or differ in every respect. But when we observe creation well-ordered, the celestial sphere in motion, governance unified, and the alternation of night and day and the sun and the moon, the soundness and harmony of all this testify that the Governor is one. Then, if you claim two, a gap must exist between them such that they are two; that gap becomes a third with them, eternal alongside them, obliging you to affirm three. If you then claim three, the same argument applies as with two, until there is a gap between each pair, making them five, and the number proceeds without end to infinite multiplicity. Hisham said: The skeptic asked: What is the proof for Him? He replied: The existence of actions indicates that an Artisan made them. Do you not see that when you look at a lofty, constructed building, you know it has a builder—even if you have not seen or witnessed the builder? He asked: Then what is He? He replied: A thing unlike things. Take my words as establishing a meaning—that He is a “thing” in the true reality of thingness, yet He is not a body, nor a form; He is not sensed nor tangible; He is not apprehended by the five senses. Imaginations do not perceive Him, ages do not diminish Him, and times do not change Him.

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ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ(رَحِمَهُ اللَّهُ)، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ الْحَكَمِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): مَا الدَّلِيلُ عَن [عَلَى] أَنَّ اللَّهَ وَاحِدٌ؟ قَالَ: «اتِّصَالُ التَّدْبِيرِ، وَ تَمَامُ الصُّنْعِ، كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: لَوْ كٰانَ فِيهِمٰا آلِهَةٌ إِلَّا اللّٰهُ لَفَسَدَتٰا».

M. H. Shakir: Had there been in them any gods except Allah, they would both have certainly been in a state of disorder. (al-Anbiyāʾ 21:22)

99-/7119: Ibn Babawayh said: Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah have mercy on him) narrated to us, who said: Muhammad ibn al-Hasan al-Saffar narrated to us, from Ahmad ibn Muhammad ibn ‘Isa, from Muhammad ibn Abi ‘Umayr, from Hisham ibn al-Hakam. He said: I said to Abu ‘Abdillah (peace be upon him): What is the proof that Allah is One? He said: The continuity of governance and the perfection of craftsmanship—just as Allah, Mighty and Majestic, said: “Had there been in them any gods except Allah, they would both have certainly been in a state of disorder.” (al-Anbiyāʾ 21:22, M. H. Shakir)

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علي بن إبراهيم: ردّ على الثنويّة، ثمّ قطع عزّ و جلّ حجّة الخلق، فقال: لاٰ يُسْئَلُ عَمّٰا يَفْعَلُ وَ هُمْ يُسْئَلُونَ.

M. H. Shakir: He cannot be questioned concerning what He does and they shall be questioned. (al-Anbiyāʾ 21:23)

99-/7120: ‘Ali ibn Ibrahim: A refutation of the dualists, then the Mighty and Majestic cut off the argument of the creatures, saying: “He cannot be questioned concerning what He does and they shall be questioned.” (al-Anbiyāʾ 21:23, M. H. Shakir)

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ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ [1]، قَالَ: أَخْبَرَنَا أَبُو الْحَسَنِ أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ حَمْزَةَ الشَّعْرَانِيُّ الْعَمَّارِيُّ مِنْ وُلْدِ عَمَّارِ بْنِ يَاسِرٍ، قَالَ: حَدَّثَنَا أَبُو مُحَمَّدٍ عُبَيْدُ اللَّهِ بْنُ يَحْيَى بْنِ عَبْدِ الْبَاقِي الْأَذَنِيُّ، بِأَذَنَةَ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ الْمَعَانِيُّ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ، عَنْ يَحْيَى بْنِ عُقْبَةَ بْنِ أَبِي الْعَيْزَارِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ حَجَّارٍ، عَنْ يَزِيدَ بْنِ الْأَصَمِّ، قَالَ: سَأَلَ رَجُلٌ عُمَرَ بْنَ الْخَطَّابِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا تَفْسِيرُ (سُبْحَانَ اللَّهِ)؟ قَالَ: إِنَّ فِي هَذَا الْحَائِطِ رَجُلاً إِذَا سُئِلَ أَنْبَأَ، وَ إِذَا سَكَتَّ ابْتَدَأَ. فَدَخَلَ الرَّجُلُ فَإِذَا هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)، فَقَالَ: يَا أَبَا الْحَسَنِ، مَا تَفْسِيرُ (سُبْحَانَ اللَّهِ)؟ قَالَ: «هُوَ تَعْظِيمُ اللَّهِ عَزَّ وَ جَلَّ وَ تَنْزِيهُهُ عَمَّا قَالَ فِيهِ كُلُّ مُشْرِكٍ، فَإِذَا قَالَهَا الْعَبْدُ صَلَّى عَلَيْهِ كُلُّ مَلَكٍ». و قد تقدمت الأحاديث في معنى (سبحان اللّه) في قوله تعالى: قُلْ هٰذِهِ سَبِيلِي أَدْعُوا إِلَى اللّٰهِ عَلىٰ بَصِيرَةٍ [2] إلى آخر الآية.

M. H. Shakir: Say: This is my way: I call to Allah, I and those who follow me being certain, and glory be to Allah, and I am not one of the polytheists. (Yūsuf 12:108)

99-/7121: Ibn Babawayh said: ‘Abdullah ibn Muhammad ibn ‘Abd al-Wahhab [1] narrated to us, who said: Abu al-Hasan Ahmad ibn ‘Abdillah ibn Hamzah al-Sha‘rani al-‘Ammari, from the descendants of ‘Ammar ibn Yasir, informed us; he said: Abu Muhammad ‘Ubaydullah ibn Yahya ibn ‘Abd al-Baqi al-Adhani, at Adhana, narrated to us; he said: ‘Ali ibn al-Hasan al-Ma‘ani narrated to us; he said: ‘Abdullah ibn Yazid narrated to us, from Yahya ibn ‘Uqbah ibn Abi al-‘Ayzar; he said: Muhammad ibn Hajjār narrated to us, from Yazid ibn al-Asamm, who said: A man asked ‘Umar ibn al-Khattab: O Commander of the Faithful, what is the explanation of “Subhanallah”? He said: There is a man within this wall who, if asked, informs, and if you fall silent, he initiates. The man entered, and lo, it was ‘Ali ibn Abi Talib (peace be upon him). He said: O Abu al-Hasan, what is the explanation of “Subhanallah”? He said: It is the magnification of Allah, Mighty and Majestic, and declaring Him far above what every polytheist has said about Him. When a servant says it, every angel invokes blessings upon him. And narrations have already preceded regarding the meaning of “Subhanallah” in His saying, “Say: This is my way: I call to Allah with clear insight...” (Yūsuf 12:108, M. H. Shakir), to the end of the verse.

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وَ عَنْهُ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ الْوَلِيدِ(رَحِمَهُ اللَّهُ)، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ، عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ، عَنْ حَمَّادِ بْنِ عِيسَى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ، عَنْ أَبِي الطُّفَيْلِ، عَنْ أَبِي جَعْفَرٍ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ(عَلَيْهِمَا السَّلاَمُ)، قَالَ: «إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْعَرْشَ أَرْبَاعاً لَمْ يَخْلُقْ قَبْلَهُ إِلَّا ثَلاَثَةَ أَشْيَاءَ: اَلْهَوَاءَ وَ الْقَلَمَ وَ النُّورَ، ثُمَّ خَلَقَهُ مِنْ أَنْوَارٍ [3] مُخْتَلِفَةٍ فَمِنْ ذَلِكَ النُّورِ نُورٌ أَخْضَرُ اخْضَرَّتْ مِنْهُ الْخُضْرَةُ، وَ نُورٌ أَصْفَرُ اصْفَرَّتْ مِنْهُ الصُّفْرَةُ، وَ نُورٌ أَحْمَرُ احْمَرَّتْ مِنْهُ الْحُمْرَةُ، وَ نُورٌ أَبْيَضُ مِنْهُ ابْيَضَّ الْبَيَاضُ وَ هُوَ نُورُ الْأَنْوَارِ وَ مِنْهُ ضَوْءُ النَّهَارِ. ثُمَّ جَعَلَهُ سَبْعِينَ أَلْفَ طَبَقٍ، غِلَظُ كُلِّ طَبَقٍ كَأَوَّلِ الْعَرْشِ إِلَى أَسْفَلِ السَّافِلِينَ، لَيْسَ مِنْ ذَلِكَ طَبَقٌ إِلَّا يُسَبِّحُ بِحَمْدِ رَبِّهِ وَ يُقَدِّسُهُ بِأَصْوَاتٍ مُخْتَلِفَةٍ، وَ أَلسِنَةٍ غَيْرِ مُشْتَبِهَةٍ، وَ لَوْ أُذِنَ لِلِسَانٍ مِنْهَا فَأَسْمَعَ شَيْئاً مِمَّا تَحْتَهُ لَهَدَمَ الْجِبَالَ وَ الْمَدَائِنَ وَ الْحُصُونَ، وَ لَخَسَفَ الْبِحَارَ وَ لَأَهْلَكَ مَا دُونَهُ. لَهُ ثَمَانِيَةُ أَرْكَانٍ، يَحْمِلُ [4] كُلَّ رُكْنٍ مِنْهَا مِنَ الْمَلاَئِكَةِ مَا لاَ يُحْصِي عَدَدَهُمْ إِلَّا اللَّهُ عَزَّ وَ جَلَّ، يُسَبِّحُونَ بِاللَّيْلِ وَ النَّهَارِ لاَ يَفْتُرُونَ، وَ لَوْ حَسَّ شَيْءٌ مِمَّا فَوْقَ مَا قَامَ لِذَلِكَ طَرْفَةَ عَيْنٍ، بَيْنَهُ وَ بَيْنَ الْإِحْسَاسِ الْجَبَرُوتُ وَ الْكِبْرِيَاءُ وَ الْعَظَمَةُ وَ الْقُدْسُ وَ الرَّحْمَةُ وَ الْعِلْمُ، وَ لَيْسَ وَرَاءَ هَذَا مَقَالٌ».

99-/7122: And from him: Muhammad ibn al-Hasan ibn al-Walid (may Allah have mercy on him) narrated to us, who said: Muhammad ibn al-Hasan al-Saffar narrated to us, from ‘Ali ibn Isma‘il, from Hammad ibn ‘Isa, from Ibrahim ibn ‘Umar al-Yamani, from Abu al-Tufayl, from Abu Ja‘far, from ‘Ali ibn al-Husayn (peace be upon them), who said: Indeed Allah, Mighty and Majestic, created the Throne in four parts, and He had created before it only three things: air, the Pen, and light. Then He created it from different lights [3]. Among those lights is a green light, from which greenness became green; and a yellow light, from which yellowness became yellow; and a red light, from which redness became red; and a white light, from which whiteness became white—it is the Light of lights, and from it is the light of day. Then He made it seventy thousand layers, the thickness of each layer like the first (creation) of the Throne down to the lowest of the low. There is not a single layer but that it glorifies its Lord with praise and sanctifies Him with different voices and dissimilar tongues. If one tongue among them were permitted to make heard anything of what is beneath it, it would demolish mountains, cities, and fortresses, submerge the seas, and destroy all below. It has eight pillars; each pillar is borne [4] by angels whose number none can count except Allah, Mighty and Majestic. They glorify by night and day without weariness. And if anything above what stands for that were to sense so much as the blink of an eye, between it and sensing are Might, Majesty, Greatness, Holiness, Mercy, and Knowledge—and beyond this there is no further statement.

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وَ عَنْهُ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ عِمْرَانَ الدَّقَّاقُ(رَحِمَهُ اللَّهُ)، «قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْبَرْمَكِيُّ، قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ الْحَسَنِ، قَالَ: حَدَّثَنِي أَبِي، عَنْ حَنَانِ بْنِ سَدِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) عَنِ الْعَرْشِ وَ الْكُرْسِيِّ -وَ ذَكَرَ الْحَدِيثَ إِلَى أَنْ قَالَ(عَلَيْهِ السَّلاَمُ)-: «فَمِنِ اخْتِلاَفِ صِفَاتِ الْعَرْشِ أَنَّهُ قَالَ تَبَارَكَ وَ تَعَالَى: رَبِّ الْعَرْشِ عَمّٰا يَصِفُونَ، وَ هُوَ وَصْفُ عَرْشِ الْوَحْدَانِيَّةِ، لِأَنَّ قَوْماً أَشْرَكُوا كَمَا قُلْتُ لَكَ، قَالَ تَبَارَكَ وَ تَعَالَى: رَبِّ الْعَرْشِ، رَبِّ الْوَحْدَانِيَّةِ عَمّٰا يَصِفُونَ وَ قَوْماً وَصَفُوهُ بِيَدَيْنِ، فَقَالُوا: يَدُ اللَّهِ مَغْلُولَةٌ. وَ قَوْماً وَصَفُوهُ بِالرِّجْلَيْنِ، فَقَالُوا: وَضَعَ رِجْلَهُ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ، فَمِنْهَا ارْتَقَى إِلَى السَّمَاءِ. وَ قَوْماً وَصَفُوهُ بِالْأَنَامِلِ، فَقَالُوا: إِنَّ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) قَالَ: إِنِّي وَجَدْتُ بَرْدَ أَنَامِلِهِ عَلَى قَلْبِي. فَلِمِثْلِ هَذِهِ الصِّفَاتِ قَالَ: رَبِّ الْعَرْشِ عَمّٰا يَصِفُونَ يَقُولُ: رَبِّ الْمَثَلِ الْأَعْلَى عَمَّا بِهِ مَثَّلُوهُ، وَ لِلَّهِ الْمَثَلُ الْأَعْلَى الَّذِي لاَ يُشْبِهُهُ شَيْءٌ، وَ لاَ يُوصَفُ وَ لاَ يُتَوَهَّمُ، فَذَلِكَ الْمَثَلُ الْأَعْلَى. وَ وَصَفَ الَّذِينَ لَمْ يُؤْتَوْا مِنَ اللَّهِ فَوَائِدَ الْعِلْمِ، فَوَصَفُوا رَبَّهُمْ بِأَدْنَى الْأَمْثَالِ، وَ شَبَّهُوهُ بِالْمُتَشَابِهِ مِنْهُمْ فِيمَا جَهِلُوا بِهِ، فَلِذَلِكَ قَالَ: وَ مٰا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلاً [1]. فَلَيْسَ لَهُ شِبْهٌ وَ لاَ مِثْلٌ وَ لاَ عِدْلٌ، وَ لَهُ الْأَسْمَاءُ الْحُسْنَى الَّتِي لاَ يُسَمَّى بِهَا غَيْرُهُ، وَ هِيَ الَّتِي وَصَفَهَا اللَّهُ فِي الْكِتَابِ، فَقَالَ: فَادْعُوهُ بِهٰا وَ ذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمٰائِهِ [2] جَهْلاً بِغَيْرِ عِلْمٍ، فَالَّذِي يُلْحِدُ فِي أَسْمَائِهِ بِغَيْرِ عِلْمٍ يُشْرِكُ، وَ هُوَ لاَ يَعْلَمُ، وَ يَكْفُرُ بِهِ وَ هُوَ يَظُنُّ أَنَّهُ يُحْسِنُ، فَلِذَلِكَ قَالَ: وَ مٰا يُؤْمِنُ أَكْثَرُهُمْ بِاللّٰهِ إِلَّا وَ هُمْ مُشْرِكُونَ [3]، فَهُمُ الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ بِغَيْرِ عِلْمٍ فَيَضَعُونَهَا غَيْرَ مَوَاضِعِهَا. يَا حَنَانُ، إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَمَرَ أَنْ يُتَّخَذَ قَوْمٌ أَوْلِيَاءَ فَهُمُ الَّذِينَ أَعْطَاهُمُ الْفَضْلَ وَ خَصَّهُمْ بِمَا لَمْ يَخُصَّ بِهِ غَيْرَهُمْ، فَأَرْسَلَ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فَكَانَ الدَّلِيلَ عَلَى اللَّهِ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى مَضَى دَلِيلاً هَادِياً، فَقَامَ مِنْ بَعْدِهِ وَصِيُّهُ(عَلَيْهِ السَّلاَمُ) دَلِيلاً هَادِياً عَلَى مَا كَانَ هُوَ دَلَّ عَلَيْهِ مِنْ أَمْرِ رَبِّهِ مِنْ ظَاهِرِ عِلْمِهِ، ثُمَّ الْأَئِمَّةُ الرَّاشِدُونَ(عَلَيْهِمُ السَّلاَمُ)».

M. H. Shakir: And they do not comprehend anything of His knowledge except what He pleases. (al-Isrāʾ 17:85) [cited portion within the verse]

M. H. Shakir: And Allah’s are the best names, therefore call on Him thereby, and leave alone those who violate the sanctity of His names; they shall be recompensed for what they did. (al-Aʿrāf 7:180)

M. H. Shakir: And most of them do not believe in Allah without associating others (with Him). (Yūsuf 12:106)

99-/7123: And from him: ‘Ali ibn Ahmad ibn ‘Imran al-Daqqaq (may Allah have mercy on him) said: Muhammad ibn Abi ‘Abdillah al-Kufi narrated to us, who said: Muhammad ibn Isma‘il al-Barmaki narrated to us, who said: al-Husayn ibn al-Hasan narrated to us, who said: my father narrated to me, from Hanan ibn Sadir, who said: I asked Abu ‘Abdillah (peace be upon him) about the Throne and the Footstool—and he mentioned the narration until he (peace be upon him) said: Among the differing descriptions of the Throne is His saying, Blessed and Exalted: “Lord of the Throne above what they ascribe” (Rabb al-‘Arsh ‘ammā yaṣifūn)—and this is the description of the Throne of Oneness—because a people associated others as I told you. He, Blessed and Exalted, said: “Lord of the Throne,” Lord of Oneness, “above what they ascribe.” And some described Him with hands, saying: “The hand of Allah is fettered.” And some described Him with feet, saying: He placed His foot upon the Rock of Bayt al-Maqdis and from it ascended to heaven. And some described Him with fingertips, saying: Muhammad (may Allah bless him and his family) said: I felt the coolness of His fingertips upon my heart. Because of such descriptions He said: “Lord of the Throne above what they ascribe,” meaning: Lord of the Highest Example, above what they likened Him with. And to Allah belongs the Highest Example—which nothing resembles; He is not describable nor imaginable; that is the Highest Example. Those who have not been given from Allah the benefits of knowledge have described their Lord with the basest examples, likening Him to what is analogous in themselves regarding what they were ignorant of; for that He said: “And you are not given of the knowledge but a little” [1]. He has no likeness, equal, or counterpart. His are the Most Beautiful Names—by which none other is named—which Allah described in the Book, saying: “So call on Him thereby and leave those who deviate concerning His Names” [2] out of ignorant error. Whoever deviates concerning His Names without knowledge commits shirk without knowing, and disbelieves in Him while supposing he is doing well; for that He said: “And most of them do not believe in Allah except while they associate others” [3]. They are those who deviate concerning His Names without knowledge, placing them in other than their proper places. O Hanan, Allah, Blessed and Exalted, commanded that a people be taken as guardians. They are those to whom He gave excellence and singled out with what He did not give to others. He sent Muhammad (may Allah bless him and his family), who was a proof to Allah by Allah’s permission until he passed away as a guiding proof. After him his legatee (peace be upon him) arose as a guiding proof upon that which he had indicated of his Lord’s command by the outwardness of his knowledge, then the rightly guided Imams (peace be upon them). The narration is long and will come in full under His saying: “He is the Lord of the Mighty Throne” from Surat al-Naml, God willing.

قوله تعالى:

هٰاتُوا بُرْهٰانَكُمْ هٰذٰا ذِكْرُ مَنْ مَعِيَ وَ ذِكْرُ مَنْ قَبْلِي [24]

M. H. Shakir: Say: Bring your proof; this is the reminder of those with me and the reminder of those before me. (al-Anbiyāʾ 21:24)

99-/7124

علي بن إبراهيم: في قوله تعالى: هٰاتُوا بُرْهٰانَكُمْ، قال: أي حجّتكم. هٰذٰا ذِكْرُ مَنْ مَعِيَ أي خبر، وَ ذِكْرُ مَنْ قَبْلِي أي خبرهم.

99-/7124: ‘Ali ibn Ibrahim, regarding His saying “Bring your proof,” said: that is, your argument. “This is the mention of those with me”—meaning their account; “and the mention of those before me”—meaning their account.

99-/7125

الطَّبْرِسِيُّ: قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «بِذِكْرِ مَنْ مَعِيَ: مَنْ مَعَهُ وَ مَا هُوَ كَائِنٌ، وَ بِذِكْرِ مَنْ قَبْلِي: مَا قَدْ كَانَ».

99-/7125: Al-Tabrisi: Abu ‘Abdillah (peace be upon him) said: “By ‘the mention of those with me’—those who are with him and what shall be; and by ‘the mention of those before me’—what has already been.”

99-/7126

مُحَمَّدُ بْنُ الْعَبَّاسِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ، عَنْ عِيسَى بْنِ دَاوُدَ النَّجَّارِ، عَنْ مَوْلاَنَا أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ(عَلَيْهِمَا السَّلاَمُ) فِي قَوْلِهِ عَزَّ وَ جَلَّ: هٰذٰا ذِكْرُ مَنْ مَعِيَ وَ ذِكْرُ مَنْ قَبْلِي، قَالَ: «ذِكْرُ مَنْ مَعِي: عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)، وَ ذِكْرُ مَنْ قَبْلِي: اَلْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ(عَلَيْهِمُ السَّلاَمُ)».

99-/7126: Muhammad ibn al-‘Abbas said: Muhammad ibn Hammam narrated to us, from Muhammad ibn Isma‘il al-‘Alawi, from ‘Isa ibn Dawud al-Najjar, from our master Abu al-Hasan Musa ibn Ja‘far (peace be upon them both), regarding His saying, Mighty and Majestic: “This is the mention of those with me and the mention of those before me,” he said: “The mention of those with me is ‘Ali ibn Abi Talib (peace be upon him), and the mention of those before me are the prophets and the trustees (peace be upon them).”

قوله تعالى:

وَ قٰالُوا اتَّخَذَ الرَّحْمٰنُ وَلَداً سُبْحٰانَهُ بَلْ عِبٰادٌ مُكْرَمُونَ لاٰ يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ يَعْلَمُ مٰا بَيْنَ أَيْدِيهِمْ وَ مٰا خَلْفَهُمْ وَ لاٰ يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضىٰ وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ [26-28]

M. H. Shakir: And they say: The Beneficent Allah has taken to Himself a son. Glory be to Him. Nay! they are honored servants; They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves, and for fear of Him they tremble. (al-Anbiyāʾ 21:26-28)

99-/7127

علي بن إبراهيم، قال: هو ما قالت النصارى: إن المسيح ابن اللّه؛ و ما قالت اليهود: عزير ابن اللّه؛ و قالوا في الأئمة(عليهم السلام) ما قالوا، فقال اللّه عزّ و جلّ أنفة [1] له: بَلْ عِبٰادٌ مُكْرَمُونَ يعني هؤلاء الذين زعموا أنهم ولد اللّه، و جواب هؤلاء الذين زعموا ذلك في سورة الزمر، في قوله: لَوْ أَرٰادَ اللّٰهُ أَنْ يَتَّخِذَ وَلَداً لاَصْطَفىٰ مِمّٰا يَخْلُقُ مٰا يَشٰاءُ [2].

M. H. Shakir: Had Allah desired to take a son to Himself, He would surely have chosen what He pleased from what He has created. (az-Zumar 39:4)

99-/7127: ‘Ali ibn Ibrahim said: This refers to what the Christians said—that the Messiah is the son of Allah—and what the Jews said—that ‘Uzayr is the son of Allah; and they said regarding the Imams (peace be upon them) what they said. So Allah, Mighty and Majestic, out of disdain [1] for that, said: “Rather, they are honored servants”—meaning those whom they claimed are the children of Allah. And the answer to those who claimed that is in Surat al-Zumar in His saying: “Had Allah desired to take a son to Himself, He would surely have chosen what He pleased from what He has created.” (az-Zumar 39:4, M. H. Shakir)

المراجع

_1) -الكافي 1:5/63. al-Kāfī

_2) -التوحيد:2/250. at-Tawḥīd

/7120 _3) -تفسير القمّيّ 2:69. Tafsīr al-Qummī

99-/7121 _4) -معاني الأخبار:3/9. Ma‘ānī al-Akhbār

_5) -التوحيد:1/324. at-Tawḥīd

[1] الظاهر أنّه القرشيّ الرازيّ نزيل نيسابور، راجع سير أعلام النبلاء 16:427.

[2] تقدّمت الأحاديث في تفسير الآية(108)من سورة يوسف.

[3] في «ج،ي»: أنواع.

[4] في «ج،ي» و المصدر: على.

_6) -التوحيد:1/323. at-Tawḥīd

[1] الإسراء 17:85. al-Isrāʾ 17:85

[2] الأعراف 7:180. al-A‘rāf 7:180

[3] يوسف 12:106. Yūsuf 12:106

[4] يأتي في الحديث(1)من تفسير الآية(26)من سورة النحل.

_1) -تفسير القمّيّ 2:69. Tafsīr al-Qummī

_2) -مجمع البيان 7:71. Majma‘ al-Bayān

_3) -تأويل الآيات 1:9/327. Taʾwīl al-Āyāt

_4) -تفسير القمّيّ 2:69. Tafsīr al-Qummī

[1] الأنبياء 21:26-28. al-Anbiyāʾ 21:26-28

ملاحظات

- الآيات القرآنية المذكورة أُتبعت بمرجعها وترجمة م. هـ. شاكر كاملة.